A Body of Divinity, Part 1 (6 of 10)

A Body of Divinity · Part 1 (6 of 10)

p. 1645. As we must be saved, so likewise must we be sanctified by one of our own nature; that as in the first Adam there was a spring of humane nature corrupted, derived unto us by naturall generation: so in the second Adam there might be a fountain of the same nature restored, which might be derived unto us by spirituall regeneration.

What comfort then have you by this, that Christ is man?

Hereby I am assured that Christ is fit to suffer the punishment of my sin, and being man himselfe is also meet to be more pitifull and mercifull unto men.

What by this, that he is both God and man?

By this I am most certainly assured that he is able most fully to finish p. 165the work of my salvation; seeing that as he is man, he is meet to suffer for sin; as he is God, he is able to bear the punishment of sin and to overcome the suffering; being by the one fit, and by the other able to discharge the office of a Mediatour: Mans nature can suffer death, but not overcome it; the divine nature cannot suffer, but can overcome all things; our Mediatour therefore being partaker of both natures, is by the one made fit to suffer, by the other able to overcome whatsoever was to be laid upon him for the making of our peace.

Are these his natures separated?

No verily,Of the union of the two natures of Christ. for though they be still distinguished (as hath been said) in substance, properties and actions, yet were they inseparably joyned together in the first moment the holy Virgin conceived, and made not two, but one person of a Mediatour, 2 Cor. 13. 4. 1 Pet. 3. 18. 1 Cor. 15. 27, 28. The holy Ghost sanctifying the seed of the woman (which otherwise could not be joyned to the Godhead) and uniting two natures in one person, God and man in one Christ, Luc. 1. 35. 42. Rom. 9. 5. 1 Tim. 2. 5. Joh. 1. 14. a mystery that no Angel, much lesse man is able to comprehend.

Why so?

For that the manhood of our Saviour Christ is personally united unto the Godhead; whereas the Angels of much greater glory then men, are not able to abide the presence of God, Esa. 6. 2.

Was this union of the body and soul with the Godhead, by taking of the manhood to the Godhead, or by infusing the Godhead into the manhood?

By a divine and miraculous assuming of the humane nature (which before had no subsistence in it self) to have his beeing and subsistence in the divine; leaving of it one naturall personship which otherwise in ordinary men maketh a perfect person; for otherwise there should be two Persons and two Sons, one of the holy Virgin Mary, and another of God, which were most prejudiciall to our salvation.

What then is the personall union of the two natures in Christ?

The assuming of the humane nature (having no subsistency in it selfe) into the person of the Son of God, Joh. 1. 14. Heb. 2. 16. and in that person uniting it to the Godhead, so making one Christ God and man, Mat. 1. 23.

Can you shadow out this conjunction of two natures in one person by some earthly resemblance?

We see one tree may be set into another, and it groweth in the stock thereof, and becommeth one and the same tree though there be two natures or kind of fruit still remaining: So in the Son of God made man though there be two natures, yet both being united into one person there is but one Son of God and one Christ.

What was the cause that the person of the Sonne of God did not joyn it self to a perfect person of man?

1. Because that then there would not be a personall union of both to make but one perfect Mediatour.

2. Then there should be four persons in the Trinity.

3. The works of each of the natures could not be counted the p. 166works of the whole person, whereas now by this union of both natures in one person, the obedience of Christ performed in the manhood is become of infinite merit, as being the obedience of God: and thereupon, Act. 20. 28. God is said to have purchased his Church with his own blood.

What gather you hence?

That his name is wonderfull, Esa. 9. 6. and his sacrifice most effectuall, offering himselfe without spot unto God for us, Heb. 9. 14. 26.

What further fruit have we by this conjunction?

That whereas God hath no shape comprehensible either to the eye of the body or of the soule, and the mind of man cannot rest but in a representation of something, that his mind and understanding can in some sort reach unto; considering God in the second person in the Trinity, which hath taken our nature, whereby God is after a sort revealed in the flesh, he hath whereupon to stay his mind.

How did the Jewes then before his comming which could not doe so?

They might propose to themselves the second Person that should take our nature, and the same also that had appeared sundry times in the shape of a man, Gen. 18. 1, 2. & 19. 1, 2. Albeit our priviledge is greater then theirs, as they that behold him as he is; where they did behold as he should be.

Hitherto of the Person of Christ, what is his Office?

To be a Mediatour betwixt God and man,Of Christs office of Mediatorship. and so to discharge all that is requisite for the reconciling of us unto God, and the working of our salvation, 1 Tim. 2. 5. Heb. 9. 15. Joh. 14. 6. whence also he is called an Intercessor and an Advocate, because he prayeth for us to the Father, and pleadeth our cause before his Judgement seat.

What a one must he be that should undertake this mediation?

One which is in very deed a man, Heb. 2. 14, 15. and perfectly righteous without exception, 1 Joh. 3. 5. and more mighty then all creatures; that is, he which also is the very true God, Act. 20. 28.

Can no bare man be Mediatour betwixt God and Man?

No verily, for Eli saith, 1 Sam. 2. 25. that a man offending a man it may be accorded by the Judges, but if he offend against God there is no man can make his peace.

Is there then any other Mediatour to be acknowledged besides our Lord Jesus Christ?That there is but one Mediatour.

None but he; because, 1. There is but one God, and therefore but one Mediatour between God and man, 1 Tim. 2. 5.

2. He only is fit, as he only that partaketh both the natures of God and man, which is necessary for him that should come between both.

3. That is declared by the Types of Moses, who alone was in the Mountain, of Aaron or the high Priest, who only might enter into the (Sanctum Sanctorum) holy place of holy places.

4. The same appeareth by the similitudes wherewith he is set forth: Joh. 10. 9. I am the door, by me if any man enter in, he shall be saved, &c. and Joh. 14. 6. I am the way, no man commeth to the Father but by me.

p. 1675. He alone hath found sufficient salvation for all those that come unto him, Heb. 7. 9. Joh. 10.

How commeth it then to passe that this office is given to Moses and unto others? Gal. 4. 19. Deut. 5. 31.

They are only Ministers of the Word, not authors of the work of Reconciliation, 2 Cor. 5. 19. Job 33. 23.

But is there no need of any other Mediatour for us unto Christ?

No: for he is the next of kinne, Joh. 19. 25, 26. most mercifull, most faithfull, Heb. 2. 17. and able perfectly to save all those that come to God through him?

How is our Saviour graced by God and commended unto us in his office of Mediation?

First, in that he came not to it but being called of God his Father in a speciall sort, Esa. 42. 1, 2, &c. Heb. 5. 4, 5.

Secondly, in that being called he discharged it most faithfully, in which respect he is compared to Moses, faithful in all the house of God, & preferred before him as the Master before the servant, Heb. 3. 2, 3. 5, 6.

What use are we to make of his calling by God?

1. Hereby we learn that none should presume to take a charge in Gods Church without a calling since he did it not, Heb. 5. 4, 5. Esa. 42. 1. 2.

2. There ariseth hereby great comfort unto us, in that he thrust not himself in, but came in by the will of God and his appointment. For hereby we are more assured of the good wil of God to save us, seeing he hath called his Son unto it, and that he will accept of all that he shall doe for us as that which himself hath ordained.

What learn you from his faithfulnesse?

That he hath left nothing undone of things that belong to our reconciliation.

What names are given him in regard of his office of Mediation?Of his names, Jesus Christ.

The name of Jesus and of Christ, Luk. 2. 21. 26. Matth. 16. 16.

Why is he called Jesus?

He is called Jesus, that is, a Saviour, because he came to save his people from their sins, Mat. 1. 21. and there is no other means whereby we may in part or in whole be delivered from them.

What comfort have you by this?

1. My comfort is even the same which I have said, and the rather, because God from heaven gave him his name, and the Church on earth hath subscribed thereunto.

2. That nothing can hurt me so long as my faith doth not fail me.Mar. 9. 23.Mark 9:23

Why is he called Christ?

He is called Christ, that is, Anointed, because he was anointed of God to be a Prophet, Priest, and King, for all his people, and so for me, Esa. 61. 1, 2, 3, 4. Act. 4. 26, 27. Luk. 4. 18. Ps. 45. 7. & 110. 1, 2, 3, 4. Heb. 1. 9. & 7. 1, &c.

Who was he that was thus anointed?

Christ, God and man; though the outward anointing together with the name of Christ appertained to all those that represented any part of the office of his Mediatorship; namely, to Prophets, Priests and Kings which were figures of him.

p. 168Was Christ anointed with materiall oyle as they were?

No: but he was anointed with all gifts and graces of the Spirit of God needfull for a Mediatour,Luke 4. 18.Luke 4:18 and that without measure,Joh. 3. 34.John 3:34 Esay 61. 1.

What learn you from hence?

That all fulnesse of grace dwelling in Christ, all true Christians shall receive of his fulnesse, grace for grace, 1 John 1. 14. 16.

Whereunto was Christ anointed?

Unto the office of his Mediation, by discharging whereof he might be made an al-sufficient Saviour.

Wherein standeth his Mediation, and what are the parts thereof?

Being to be a Mediatour between God and man, 1 Tim. 2. 5. the first part of his mediation must be exercised in things concerning God, wherein consisteth his Priestly office; Heb. 2. 17. & 5. 1. & 7. 24. The second in things concerning man, wherein he exerciseth his Propheticall and Kingly function.

Why must he be a Priest?

To offer sacrifice for his Church and to reconcile us unto God, Psa. 110. 4. Heb. 3. 1. & 4. 14. & 5. 5, 6. &c. & 7. 3. 17. & 8. 2, 3. & 9. 11. 14. otherwise we should never have been justified, nor sanctified, and so not have been at peace with God.

Why must he be a Prophet, Doctor or Apostle?

To teach his Church, Deut. 18. 15. 18. Act. 3. 22. & 7. 37. Luke 4. 18. otherwise we should never have known God nor the things that belong unto him, Joh. 1. 18.

Why must he be a King or Prince?

To rule and govern his Church, Psal. 110. 1, 2, 3. Luk. 1. 33. otherwise we should never have been delivered from the captivity of sin and Satan, nor be put in possession of eternall life.

What is his Priesthood?

It is the first part of his mediation,Of Christs Priesthood. whereby he worketh the means of salvation in the behalf of mankind, and so appeaseth and reconcileth God to his elect, Heb. 5. 5, &c. and 7. 1. & 3. 13. 17, &c. and 13. 11, 12.

Where is the doctrine of Christs Priesthood especially handled?

In the Epistle to the Hebrews, and namely in the 7 Chapter, from the 13. ver. to the end, wherein is contained a declaration of his office of Priesthood, being compared with the Priesthood of Aaron; the Apostle shewing, 1. What manner of one he ought to be that hath this office. 2. How he executeth it.

Wherein standeth the manner of him that shall have this office?

Partly without him, and partly within himself; without him, as first that he was chosen of the Tribe of Judah, and not of Levi; to shew that he was not successor of Aaron, but rather was to abolish all those Ceremoniall services and offices.

Secondly, that the Priests of Levi were appointed by the law of the fleshly commandement, whereas Christ was appointed by the law of the power of life.

Thirdly, that he was installed in it by his Father, and appointed by an oath for ever, to be a Priest after a new order of Melchisedec.

What benefit ariseth to us in that this was confirmed by an oath?

p. 169It giveth unto us comfortable assurance, that all the parts of his Priesthood be performed unto us, and that he paid the ransome for our sins.

Was not the Word of God sufficient for the performance of this promise, without the binding of it with an oath?

Yes, doubtlesse, but the Lord in this promise having to deal with weak man, and willing more abundantly to shew unto the heires of promise, the stablenesse of his Counsell, bound himself by an oath, Heb. 6. 17.

Whereby is the perpetuity thereof confirmed?

In that it did not proceed by succession, as from Aaron to Eleazar, from Eleazar to Phinehas, and so by descent; but is everlasting, always abiding in him; which is another difference of their Priestly office.

What profit comes to us by the perpetuity of his Priesthood?

That he continually maketh intercession for us to God, and of himself alone is able to save us comming to the Father through him.

So much of the quality of him that is to be Priest, which is without him; what is the part that is within him?

1. That in himself he is holy. 2. To others harmlesse and innocent. 3. Undefiled of others, or of any thing; and to speak in a word, he is separated from sinners: in all which, he differeth from that of Aaron; for they are neither holy in themselves, nor innocent; neither undefiled, but polluting and being polluted by others.

What is the fruit we gather of this his holinesse, innocency and undefilednesse?

That he being holy, innocent, undefiled, and so consequently separated from sinners, the same is attributed to the faithfull, and these his properties imputed for theirs; and therefore he freeth them both from originall and actuall sins: Contrary to their doctrine, who say, that he delivereth us from originall sin onelyonly, and that we must make satisfaction for actuall.

What is the difference touching the execution of this office?

1. That they offered first for themselves, he for the people only; for himself he needed not.

2. He but once, they many times.

3. He offered himself, they something else then themselves.

What is the use of this?

To prove the absolutenesse, perfection and excellency of this his Priesthood.

May not the Priesthood of the Papists be overthrown by all these arguments, and proved to be a false Priesthood?

Yes verily;The Popish Priesthood overthrown. for 1. They are not of the Title of Judah, and so cannot succeed our Saviour. 2. They are not confirmed by an oath from God, and therefore not perpetuall. 3. They are not (as he was) holy in themselves, but unholy; neither innocent, nor undefiled, but defiling others, and being defiled of them; and so not separated from sinners, but altogether sinfull and set in sin. 4. They offer first for themselves, then for the people, likewise many times. 5. They offer sacrifices which are not themselves. 6. They bring p. 170a great disgrace to the Priesthood of Christ, by preferring themselves to him as the sacrificer to the sacrifice, whom they say they offer. 7. Christ hath a Priest hood that passeth not away.

What comfort have we by the Priesthood of Christ?

Hereby we are assured that he is our Mediatour, and that we also are made Priests.

VVhat need was there of such a Mediatour?

Between parties so disagreeing, the one of finite nature offending, the other of infinite nature offended; the one utterly disabled to do any the least good, 2 Cor. 3. 5. or satisfie for the least sin, Job 9. 3. the other requiring perfect obedience, Deut. 27. 26. and satisfaction, Mat. 18. 34. what agreement could there be without a Mediatour?1 Sam. 2. 25.1 Sam 2:25

In this case what was this Mediatour to doe?

He was to work the means of our salvation and reconciliation to God. 1. By making satisfaction for the sin of man. 2. By making intercession, Mat. 20. 18. Joh. 17. 19, 20. Heb. 7. 24, 25, 26, 27. therefore Jesus Christ our high Priest became obedient even unto the death, offering up himself a sacrifice once for all, to make a full satisfaction for all our sins, and maketh continuall intercession to the Father in our name, whereby the wrath of God is appeased, his Justice is satisfied, and we are reconciled.

VVherein then stands his satisfaction to Gods Justice,Of Christs Satisfaction. which is the first part of his Priesthood?

In yeelding that perfect obedience whereupon dependeth the whole merit of our salvation, Dan. 9. 24. Eph. 1. 2. 14, 15, 16.

VVhat is the effect thereof towards us?

Redemption, Luc. 1. 69. Heb. 9. 24, 25. which is a deliverance of us from sin, and the punishment thereof, and a restoring of us to a better life then ever Adam had, Rom. 5. 15, 16, 17. 1 Cor. 15. 45. For our Saviour Christ hath first redeemed us from the power of darknesse, Col. 1. 13. namely, that wofull and cursed estate which we had justly brought upon our selves by reason of our sins. Secondly, translated us into his own kingdome and glory, Col. 1. 12, 13. 1 Cor. 2. 9. a far more glorious and excellent estate then ever our first parents had in Paradise.

How hath Christ wrought this Redemption?

Having taken our nature upon him, he hath in the same as a surety in our stead made full satisfaction to God his Father, by paying all our debts, and so hath set us free, Heb. 7. 22.

What is this debt which we owe to God, that he hath paid for us?

This debt is twofold: one is that perfect obedience which we owe unto God in regard of that excellent estate in which we were created, Deut. 12. 32. The other is the punishment due unto us for our sins in transgressing and breaking Gods Covenants, which is the curse of God and everlasting death. Deut. 27. 26. Rom. 6. 23. Mat. 5. 17. Gal. 3. 13. & 4. 4, 5. 2 Cor. 5. 21. All which is contained in the law of God, which is the hand-writing between God and us concerning the old Covenant, Col. 2. 15.

How was our Saviour to make satisfaction for this our debt?

p. 1711. By performing that perfect obedience which we did owe. 2. By suffering that punishment due unto us for our sins, that so he might put out the hand-writing between God and us, and set us free.

What then be the parts of Christs obedience and satisfaction?Of Christs sufferings.

His sufferings, and his righteousnesse, Phil. 2. 5, 6, 7, 8. 1 Pet. 2. 24. for it was requisite that he should first pay all our debt, and satisfie Gods justice, Esa. 53. 5, 6. Job 33. 24. by a price of infinite value, 1 Tim. 2. 6. 2^ly. Purchase and merit for us Gods favour, Eph 1. 6. and kingdome by a most absolute and perfect obedience, Rom. 5. 19. By his suffering he was to merit unto us the forgivenesse of our sins, and by his fulfilling the law he was to merit unto us righteousnesse, both which are necessarily required for our Justification.

But how can one save so many?

Because the Manhood being joyned to the Godhead, it maketh the passion and righteousnesse of Christ of infinite merit, and so we are justified by a Man that is God.

How hath Christ made satisfaction for our sins by his suffering?

He endured most grievous torments, both of body and soul, offering up himself unto God his Father as a Sacrifice propitiatory for all our sinnes, 2 Cor. 5. 21.

In this oblation who was the Priest or Sacrificer?

None but Christ, Heb. 5. 5, 6. and that as he was both God and man.

VVho was the sacrifice?

Christ himself as he was man,Esa. 53. 10.Isa 53:10 consisting of body and soul.

VVhat was the Altar upon which he was offered?

Christ as he was God, was the Altar on which he sacrificed himself, Heb. 9. 14. & 13. 10. Rev. 8. 3.

How often was he offered?

Never but once, Heb. 9. 28.

VVhereunto was he offered?

Unto the shame, pain, torment, and all miseries which are due unto us for our sins; he suffering whatsoever we should have suffered, and by those grievous sufferings making payment for our sins, Esa. ch. 53. Mat. 26. 28.

VVhat profit commeth by this sacrifice?

By his most painfull sufferings he hath satisfied for the sins of the whole world of his elect, Esa. 53. 5. 1 Pet. 2. 24. 1 John 2. 2. and appeased the wrath of his Father: so that hereby we receive at onement and reconciliation with God, our sins are taken away, and we are freed from all those punishments of body and soul, which our sins have deserved, Heb. 9. 26.

How commeth it then that Christ having borne the punishment of our sins, the godly are yet in this world so often afflicted for them with grievous torments both of body and soul, and that for the most part more then the ungodly?

The sufferings of the godly are not by desert any satisfaction for their sins in any part, but being sanctified in the most holy sufferings of Christ they are medicines against sin; neither is their affliction properly a punishment, but a fatherly correction, and chastisement in the p. 172world that they should not perish with the world, whereas the wicked the longer they are spared and the lesse they are punished in this life, their danger is the greater, for God reserveth their punishment for the life to come.

What gather you of this?

That we should not grudge at the prosperity of the wicked, when we are in trouble: for as the sheep and kine are put in full pastures to be prepared to the Shambles; so they, the more they receive in this life, the neerer and the heavier is their destruction in the life which is to come, Jer. 12. 3.

What are the more generall things which he suffered in this life?

Infirmities in his flesh, indignities from the world, and temptations from the Devill (Mat. 4. 2. Joh. 4. 6, 7. & 8. 48. 52. Luc. 4. 2.) Hitherto belong those manifold calamities which he did undergoe, poverty, hunger, thirst, wearinesse, reproach, &c.

What benefits doe the godly reap hereby?

All the calamities and crosses that befall them in this life are sanctified and sweetned to them, so that now they are not punishments of sin, but chastisements of a mercifull Father.

What are the more speciall things which he suffered at or upon his death?

The weight of Gods wrath, the terrours of death, sorrows of his soul, and torments of his body, Esa. 53. 4. 10. Mat. 26. 37, 38. Luc. 22. 44. Mat. 26. 67.

What learn you hence?

To admire and imitate the love of Christ, who being the Son of God, became a man of sorrows even for the good of his utter enemies, Eph. 5. 2. 1 Joh. 3. 16. Rom. 5. 7, 8.

What did our Saviour Christ suffer in soul?

He drank the full cup of Gods wrath filled unto him for our sakes,Christs sufferings in his soul. the whole wrath of God due to the sin of man being poured forth upon him (Mat. 26. 27, 28. Luc. 22. 44. Rev. 19. 15. Joh. 12. 2. Esa 53. 5.) and therefore in soul he did abide most unspeakable vexations, horrible griefs, painfull troubles, fear of mind, feeling as it were the very pangs of hell; into which both before, and most of all when he hanged upon the Crosse, he was cast; which caused him before his bodily passion so grievously to complain.

What benefit and comfort receive you by this?

Hereby we have our souls everlastingly freed from Gods eternall wrath, and herein are comforted, because in all our grievous temptations and assaults we may stay and make sure our selves by this, that Christ hath delivered us from the sorrowfull griefs and pains of hell.

Now for our Saviours bodily sufferings,Christs sufferings in his body. why is it said that he suffered under Pontius Pilate? 1 Tim. 6. 13.

For the truth of the story, and fulfilling of his own prophecy, foretelling his suffering under a forain jurisdiction and authority, Mat. 20. 19. Joh. 18. 31, 32. as likewise to teach us that he appeared willingly and of his own accord before a mortall Judge, of whom he was pronounced innocent, and yet by the same he was condemned.

p. 173What comfort have you hereof?

That my Saviour thus suffering, not any whit for his own sins, but wholly for mine and for other mens sins, before an earthly Judge, I shall be discharged before the heavenly Judgement seat.

What did he chiefly suffer under Pontius Pilate?

He was apprehended, accused, arraigned, mocked, scourged, condemned and crucified (Mat. 26. 27. and 28. chapters.)

What learn you here?

That he that knew no sin was made sin for us, that we might be made the righteousnesse of God in him. 2 Cor. 5. 21. 1 Pet. 2. 24.

Did Christ suffer these things willingly, as he suffered them innocently?

Yes; he laid down his life meekly as the sheep doth his fleece before the shearer, being obedient even unto the death, Luc. 23. 41. 1 Pet. 2. 22. Esa. 53. 7. Phil. 2. 8. Heb. 5. 8.

VntoUnto what death was he so obedient?

Even unto the most reproachfull, painfull and dreadfull death, the death of the Crosse, Mat. 27. 30. 38. Phil. 2. 8.

Why was Christ put unto this death of the Crosse?

Because it was not a common death, but such a death as was accursed both of God and man, that so he being made a curse for us, he might redeem us from a curse due unto us, Deut. 21. 23. Gal. 3. 13.

What comfort have you by this?

I am comforted in this, because I am delivered from the curse which I have deserved by the breach of the law, and shall obtain the blessing due unto him for keeping of the same.

Why was it requisite that our Saviours soul should be separated from his body?

Because we were all dead, that so he might be the death of death for us, 2 Cor. 5. 14, 15. Heb. 2. 14. 1 Cor. 15. 54, 55. for by sin death came into the world, and therefore the Justice of God could not have been satisfied for our sins, unlesse death had been joyned with his sufferings.

How could the death and sufferings of Christ, which were but for a short time, be a full satisfaction for us, which have deserved eternall death?

Although they were not everlasting, yet in regard of the worthinesse of the person who suffered them, they were equivalent to everlasting torments; forasmuch as not a bare man, nor an Angel did suffer them, but the eternall Son of God, (though not in his Godhead, but in our nature which he assumed) his person, Majesty, Deity, Goodnesse, Justice, Righteousnesse, being every way infinite and eternall, made that which he suffered of no lesse force and value then eternall torments upon others, yea even upon all the world besides. For even as the death of a Prince (being but a man? and a sinfull man) is of more reckoning then the death of an Army of other men, because he is the Prince; much more shall the death and sufferings of the Son of God the Prince of all Princes, not finite, but every way infinite, and without sin; much more I say shall that be of more reckoning with his Father then the sufferings of all the world, and the time of his sufferings of p. 174more value (for the worthinesse of his person) then if all the men in the world had suffered for ever and ever.

What use are we to make of Christs death and passion?Uses of Christs Passion.

1. The consideration hereof may bring us to a sound perswasion and feeling of our sins, because they have deserved so grievous a punishment, as either the death of the Son of God, or hell fire.

2. Hereby we reap unspeakable comfort, forasmuch as by his stripes we are healed, by his bloud washed, by his sacrifice God is satisfied, and by his death we are saved and redeemed, 1 Pet. 2. 24. Rev. 1. 5. Heb. 10. 10. 12. Rom. 5. 8, 9, 10.

3. We learn from hence to die to our sins, and to live henceforth unto him that hath dyed for us, Rom. 6. 2. 6. 2 Cor. 5. 15.

What befell our Saviour after his soule was separated from his body?

He was buried,Christs buriall. Act. 13. 29, 30. and went to Hades, or as we commonly speak, descended into hell, Act. 2. 31.

Why was it needfull that Christ should be buried?

1. To assure us more fully that he was truly dead, Mat. 27. 59, 60. 94, 65, 66. Act. 2. 29.

2. That even in the grave, the very fortresse of death, he might loose the sorrows and bands of death, Act. 2. 14. 1 Cor. 15. 55.

What is meant by his descending into Hell?His descending into hell.

Not that he went to the place of the damned, but that he went absolutely unto the estate of the dead, Rom. 10. 7. Eph. 4. 9.

What doe you call the estate of the dead?

That departing this life he went in his soul into heaven, Luc. 23. 43. and was in his body under the very power and dominion of death for a season, Acts 2. 24. Heb. 2. 14. Rom. 6. 9.

What comfort have you by Christs death, buriall, and lying under the power of death?

1. I am comforted, because my sinnes are fully discharged in his death, and so buried, that they shall never come into remembrance.

2. My comfort is the more, because by the vertue of his death and buriall sin shall be killed in me and buried, so that henceforth it shall have no power to reign over me.

3. I need not to fear death, seeing that sin which is the sting of death is taken away by the death of Christ, and that now death is made unto me an entrance into his life.

Hitherto of his sufferings, what is the other part of his satisfaction?

His perfect righteousnesse,Christs righteousnesse in fulfilling the Law. whereby he did that which we were not able to doe, and absolutely fulfilled the whole law of God for us, Ps. 40. 7, 8. Rom. 3. 19. & 5. 19.

Why was it necessary that Christ should as well fulfill the Law, as suffer for us?

Because as by his sufferings he took away our unrighteousnesse, and freed us from the punishment due to us for our sins: so by performing for us absolute obedience to the whole law of God, he hath merited our righteousnesse (making us just and holy in p. 175the sight of God) and purchased eternall happinesse for us in the life to come, 2 Cor. 5. 21. Gal. 4. 4, 5. 1 Cor. 1. 30. Rom. 8. 3, 4. For as we are made unrighteous by Adams sinne, so are we made fully and wholly righteous, being justified by a man that is God.

How manifold is the righteousnesse of our Saviour?

Two-fold: Originall, & Actuall.

VVhat is his originall righteousnesse?Christs originall righteousnesse.

The perfect integrity and purenesse of his humane nature, which in himselfe was without all guile, and the least staine of corruption. Heb. 7. 26.

Being very man, how could he be without sin?

The course of naturall corruption was prevented, because he was not begotten after the ordinary course by man, but was conceived in the wombe of a Virgin without the help of man, by the immediate power and operation of the holy Ghost; forming him of the onelyonly substance of the woman, and perfectly sanctifying that substance in the Conception. Luk. 1. 34, 35. 42. So was hee borne holy, and without sinne; whereunto all other men by nature are subject.

VVhy was it necessary that Christ should bee conceived without sinne?

First, because otherwise the God-head and Man-hood could not be joyned together, for God can have no communion with sinne, much lesse bee united unto it, which is sinfull, in a personall union.

Secondly, being our Priest he must be holy, harmlesse, undefiled, and perfectly just; without exception. Heb. 7. 26. 1 Joh. 3. 5. For if he had been a sinner himselfe, he could not have satisfied for the sinnes of other men, neither could it be, that an unholy thing could make us holy.

VVhat fruit then and benefit have we by his originall righteousnesse?

First, his pure Conception is imputed unto us, and the corrupruption of our nature covered from Gods eyes, whiles his righteousnesse as a garment is put upon us.

Secondly, our originall sinne is hereby dayly diminished, and fretted away; and the contrary holinesse increased in us.

VVhat is his actuall holinesse?Christs actuall holinesse.

That absolute obedience whereby he fulfilled in act every branch of the Law of God, walking in all the Commandements, and perfectly performing both in thought, word, and deed, whatsoever the Law of God did command: and failing in no duties, either in the worship and service of God, or duty towards men. Matth. 3. 15. Rom. 5. 18. & 4. 8.

VVhat benefit have we hereby?

1. All our actuall sins are covered while we are cloathed by faith with his actuall holinesse.

2. We are enabled by him dayly to dye unto sinne, and more and more to live unto righteousnesse of life.

p. 176But receive we no more by Christ, then those blessings which we lost in Adam?

Yes, we receive an high degree of felicity by the second Adam, more then we lost by the first, Rom. 5. 1. for being by faith incorporated into him, and by communication of his Spirit unseparably knit unto him, we become the children and heires of God, and fellowheires with Christ Jesus, Gal. 4. 6, 7. 1 Cor. 12. 12, 13. Rom. 8. 9, 10. who carrieth us as our head unto the highest degree of happinesse in the Kingdome of heaven, where we shall lead, not a naturall life, as Adam did in Paradise, with meat, drink, and sleep; but a spirituall life in all unspeakeable manner and glory.

There remaineth yet the second part of Christs Priesthood,Of the intercession of Christ. namely, his Intercession, what is that?

It is that work whereby he alone doth continually appeare before his Father in heaven, to make request for his elect in his own worthinesse, making the faithfull and all their prayers acceptable unto him by applying the merits of his own perfect satisfaction unto them, and taking away all the pollution that cleaveth to their good works, by the merits of his passion; Rom. 8. 34. Heb. 9. 24. & 12. 24. 1 Joh. 2. 1, 2. 1 Pet. 2. 5. Exod. 28. 36, 37, 38.

In how many things doth his intercession consist?

In five. 1. In making continuall request in our name unto God the Father, by the vertue of his own merits.

Secondly, in freeing us from the accusations of our adversaries.

Thirdly, in teaching us by his Spirit, to pray, and send up supplications for our selves and others.

Fourthly, in presenting our prayers unto God, and making them acceptable in his sight.

Fifthly, in covering our sins from the sight of God by applying unto us the vertue of his mediation.

What fruit then have we by his intercession?

1. It doth reconcile us to the Father, for those sins which we doe dayly commit.

2. Being reconciled in him, we may pray to God with boldnesse, and call him Father.

3. Through the intercession of our Saviour Christ, our good works are of accompt before God.

How are we made Priests unto God by our communion with Christ?

Being sanctified by him, and our persons received into favour, Ephes. 1. 6. we have freedome and boldnesse to draw neare and offer our selves, soules, and bodies, and all that we have, as a reasonable sacrifice to God the Father; and so we are admitted as a spirituall Priesthood (1 Pet. 2. 5.) to offer up the sacrifices of our obedience, prayers, and thanksgiving; which howsoever imperfect in themselves, (Esa. 64. 6.) and deserving rather punishment then reward; (Psalm. 143. 2. Tit. 3. 5.) are yet, as our persons, made acceptable unto God, and have promise of reward, (Matth. 10. 41, 42.) by the onelyonly merit and intercession of the same our high Priest.

p. 177So much of our Saviours Priestly-office which is exercised in things concerning God:Of the Propheticall office of Christ. how doth he exercise his office in things concerning man?

By communicating unto man that grace and redemption which he hath purchased from his Father. Rom. 5. 15. 17. 19 Joh. 5. 21. 17. 2. 6. Luk. 4. 18, 19.

What parts of his office doth he exercise therein?

His Propheticall and Kingly office. Acts 3. 22, 23. Psal. 2. 6, 7, 8.

What is this Propheticall office?

The office of instructing his Church, by revealing unto it the way and meanes of salvation, and declaring the whole will of his Father unto us, in which respect he was, he is, and ever shall be our Prophet, Doctor, or Apostle; Esa. 61. 3, 4. Psal. 2. 6. 7. Luk. 4. 18. Mat. 17. 5. 23. 8, 9, 10. Heb. 3. 1, 2.

For what reasons must Christ be a Prophet?

First, to reveale and deliver unto his people so much of the will of God as is needfull for their salvation.

Secondly, to open and expound the same being delivered.

Thirdly, to make them understand and beleeve the same.

Fourthly, to purge his Church from errors.

Fifthly, to place Ministers in his Church to teach his people.

In what respect doe you say that he is the onelyonly teacher of his Church?

1. In that he only knowing the Fathers as his Sonne, hath the prerogative to reveale him of himselfe, and others by him to us: for no man knoweth the Father but the Sonne, and he to whom the Sonne will reveale him, Mat. 11. 27.

2. In that he is onelyonly able to cause our hearts to beleeve and understand the matter he doth teach and reveale.

What were then the Prophets and Apostles?

They were his Disciples and servants, and spake by his Spirit. 1 Pet. 1. 10, 11. & 3. 19. Nehemiah 9. 30. Eph. 2. 17.

What difference is there between the teaching of Christ, and of the Prophets and Ministers sent from him?

1. Christ taught with another authority then did ever any other Minister before, or after him. Mat. 5. 22. 28. 32. 34. 44. & 7. 28, 29. Mark. 1. 22.

2. By vertue of his Propheticall office, he did not only bring an outward sound unto the eare, but wrought (as he did before his comming, and as he doth now by the ministery of his word) an alteration of the mind so farre as to the clearing of the understanding.

How then doth our Saviour perform his Propheticall office?

Two wayes, outwardly, and inwardly.

How inwardly?

By the teaching and operation of his holy Spirit, Ioh. 6. 45. Act. 16. 14.

How outwardly?

By opening the whole will of his Father, and confirming the same with so many signes and wonders.

How did he this?

p. 187Both in his own person when he was upon the earth, Heb. 2. 2, 3. as a Minister of the circumcision, Rom. 15. 18. but with the authority of the Law-giver, Mat. 7. 29. and by his servants the Ministers, Mat. 10. 40. Luk. 10. 16. from the beginning of the world to the end thereof; before his incarnation by the Prophets, Priests, and Scribes of the old Testament; Heb. 1. 1. 1 Pet. 1. 11, 12. & 3. 18, 19. 2 Pet. 1. 19. 20, 21. Hos. 4. 6. Mat. 2. 5. & 6. 17. & 23. 37. And since to the worlds end by his Apostles and Ministers called and fitted by him for that purpose; 2 Cor. 4. 6. & 5. 19, 20. Eph. 4. 8. 11, 12, 13.

How doth it appeare that he hath opened the whole will of his Father unto us?

Both by his own testimony, Joh. 15. 15. I call you no more servants, because the servant knoweth not what his Master doth, but I call you friends, because all which I have heard of my Father, I have made knowne unto you; and by the Apostles comparison, Heb. 3. preferring him before Moses, though faithfull in Gods house.

In what respect is our Saviour preferred before Moses?

1. As the builder to the house, or one stone of the house.

2. Moses was only a servant in the house, our Saviour Master over the house.

3. Moses was a witnesse only, and writer of things to be revealed, but our Saviour was the end and finisher of those things.

What learn you from hence?

1. That it is a foul errour in them that think of our Saviour Christ (so faithfull) hath not delivered all things pertaining to the necessary instruction and government of the Church, but left them to the traditions and inventions of men.

2. That sith our Saviour was so faithfull in his office, that he hath concealed nothing that was committed to him to be declared; the Ministers of the word should not suppresse in silence for feare or flattery the things that are necessarily to be delivered, and that are in their times to be revealed.

3. That we should rest abundantly contented with that Christ hath taught, rejecting whatsoever else the boldnes of men would put upon on us.

Did he first begin to be the Prophet, Doctor, or Apostle of his Church, when he came into the world?

No, but when he opened first his Fathers will unto us by the ministery of his servants the Prophets, 1 Pet. 1. 10, 11. & 3. 19. Heb. 3. 7.

Is his Propheticall office the same now in the time of the Gospell, that it was before and under the Law?

It is in substance one and the same, but it differeth in the manner and measure of revelation: for the same doctrine was revealed by the ministery of the Prophets before the Law, by word alone, after by word written, and in the time of the Gospell more plainly and fully by the Apostles and Evangelists.

What have we to gather hence, that Christ taught and teacheth by the Prophets, Evangelists, and Apostles?

p. 1791. In what estimation we ought to have the books of the old Testament, sith the same Spirit spake then that speaketh now, and the same Christ.

2. We must carry our selves in the hearing of the word of God not to harden our hearts, Heb. 3. 8. 15. For as much as the carelesse and fruitlesse hearing thereof, hardeneth men to further Judgement: for it is a two-edged sword to strike to life, or to strike to death; it is either the favour of life to life, or the savour of death to death; 2 Cor. 2. 16.

How doth the Apostle presse this? Heb. 3. verse 8, 9, 10. &c.

First, he aggravateth the refusall of this office of our Saviour against the Israelites by the time, forty yeares; by the place, the wildernesse, and by the multitude of his benefits; then he maketh an application thereof, verse 12, 13. consisting of two parts.

1. A removing from evill.

2. A moving to good.

What comfort have we by the Propheticall office of our Saviour?

1. Hereby we are sure that he will lead us into all truth revealed in his word, needfull for Gods glory, and our salvation.

2. We are in some sort partakers of the office of his prophecie by the knowledge of his will: for he maketh all his to prophecie in their measure, enabling them to teach themselves and their brethren, by comforting, counselling, and exhorting one another privately to good things, and withdrawing one another from evill as occasion serveth. Acts 2. 17, 18.

So much of the Propheticall office of our Saviour Christ,Of the Kingly office of Christ. what is his Kingly office?

It is the exercise of that power given him by God over all, (Ps. 110. 1. Ezek. 34. 24.) and the possession of all (Mat. 28. 18. Psalm. 2. 8, &c.) for the spirituall government and salvation of his elect, (Esa. 9. 7. Luk. 1. 32, 33.) and for the destruction of his and their enemies; Psalm. 45. 5.

For what reasons must Christ be a King?

1. That he might gather together all his Subjects into one body of the Church out of the world.

2. That he might bountifully bestow upon them, and convey unto them all the aforesaid meanes of salvation, guiding them unto everlasting life by his Word and Spirit.

3. That he might appoint Lawes, and Statutes, which should direct his people, and bind their consciences to the obedience of the same.

4. That he might rule and governe them, and keep them in obedience to his Lawes.

5. That he might appoint officers, and a setled government in his Church, whereby it might be ordered.

6. That he might defend them from the violence and outrage of all their enemies, both corporall and spirituall.

7. That he might bestow many notable priviledges, and rewards upon them.

p. 1808. That he might execute his judgements upon the enemies of his subjects.

How doth he shew himselfe to be a King?

By all that power which he did manifest as well in vanquishing death and hell, as in gathering the people unto himselfe which he had formerly ransomed, and in ruling them being gathered, as also in defending of them, and applying of those blessings unto them, which he hath purchased for them.

How did he manifest that power?

First, in that being dead and buried he rose from the grave, quickned his dead body, ascended into heaven, and now sitteth at the right hand of his Father with full power and glory in heaven,Act. 2. 9.Acts 2:9 Act. 10. 30. Eph. 4. 8.

Secondly, in governing of his Church in this world, (1 Cor. 15. 25, 26, 27, 28.) continually inspiring and directing his servants by the divine power of his holy Spirit, according to his holy word, Esa. 9. 7. 30. 21.

Thirdly,Mat. 25. 24. 31. 33, 34.Matt 25:24Matt 25:31Matt 25:33Matt 25:34 by his last judgement in the world to come.

Why is Christ Jesus also called our Lord?

Because he is the Lord of glory and life that hath bought us, (1 Cor. 1. 2.) our head that must govern us; and our Soveraigne that subdues all our enemies unto us, Act 3. 15. 1 Cor. 2. 8. 1 Pet. 1, 19. Eph. 1. 22. Joshua 5. 14, 15. Dan. 12. 1. Heb. 1. 10. 14, 15.

How hath he bought us?

Not with gold or silver, but with his precious blood he hath purchased us to be a peculiar people to himself, 1 Pet. 1. 18.

What comfort have you by this?

Seeing he hath paid such a price for us, he will not suffer us to perish.

What learn you from hence, that Christ is our head to govern us?

To obey his Commandements, and bear his rebukes and chastisements, Luk. 6. 46. John 14. 15. Col. 3. 23, 24.

In what place of Scripture is the doctrine of Christs Kingdome specially laid down?

In Esa. 9. vers. 6, 7. For unto us a child is born, and unto us a son is given, and the government is upon his shoulder, and he shall call his name Wonderfull, Counsellour, The mighty God, The everlasting Father, The Prince of Peace. The increase of his government and peace shall have none end, and he shall sit upon the throne of David, and upon his Kingdome to order it and to establish it with Judgement, and with Justice, from henceforth even for ever; the zeale of the Lord of hosts will perform this, Psal. 110. 1, 2. &c.

What are we here taught concerning Christs Kingdome?

The benefit that we receive by it, and the cause of it.

How is the former set forth?

By declaration, First, of his person, that he is a child born, namely God made man, whereof hath been spoken.

Secondly, of his properties, with the effects of the same.

How are his properties here expressed?

They are first generally set forth by comparison of the unlikelihood of his Kingdome, with the Regiments of worldly Potentates.

VVhat difference or inequality is there?

That whereas other Kings execute matters by their Lievtenants and p. 181Deputies armed with their authority; In our Saviours Kingdome although there be used instruments, yet do they accomplish his will and purpose, not only by his authority, but also by his strength and vertue.

VVhat further doctrine doe you note hence?

That the man of sin (or Pope of Rome) is not the ministeriall head of the Church, which is Christs Kingdom, sith he is himselfe present, yea, and that most notably by his Spirit, and more to the advantage of his Church, then when he was bodily present, Ioh. 16. 7.

How are his properties set forth more particularly?

First, that he should be called Wonderfull, not that it should be his proper name, which was only Jesus: But that he should be as renownedly known to be Wonderfull, as men are known by their names.

How is he Wonderfull?

Partly in his person, as is before said, and partly in his works; namely, First, in the creation of the world; Secondly, in the preservation, and especially in the redemption of it.

VVhat is the next that followeth?

It is shewed more particularly wherein he is Wonderfull, and first, that he is Wonderfull in counsell, and The Counsellour.

VVhat is here to be observed?

First, in the government of a Kingdom, counsell and wisdom are the chief; as that which is preferred to strength, Esa. 9. 15. 2 Sam. 20. 16. Eccl. 7. 19. 9. 16. Prov. 21. 22. 24. 5. and therefore that we may assure our selves, that in the Kingdom of Christ all things are done wisely, nothing rashly, in which respect he is said to have a long stoal and a white head, Rev. 1. 13, 14.

Secondly, a great comfort for the children of God, that our Saviour Christ is our Counsellour who giveth all sound advice.

Thirdly, that when we are in any perplexity and know not which way to turn, yet we may come to our Saviour Christ who is given unto us for a Counsellour.

By what means may we come to him for advice?

By our humble supplications and prayers to him.

How may we receive advice from him?

By the doctrine of God drawn out of his holy word, which is therefore termed the man of our counsell, Psal. 119. 24.

VVhat is the next property?

That he is wonderfull in might, and the strong God, having all sound strength.

VVhat have we here to learn?

1. That as he is wise and doth all things pertaining to the good of his Church, so he is of power to execute all that he adviseth wisely.

2. That as there is in us no advice of our selves, so there is in us no sound strength to keep us from any evill, but that as he giveth good advice to his, so doth he with his own power perform and effect it. Phil. 2 13. And therefore although we be as the vine, of all other trees the weakest, or as the sheep, of all other beasts the simplest, yet we have for our vine a gardner, and for our shepherd Christ Jesus the mighty strong God.

p. 1823. That we should take heed how we depart from his obedience, for he will do what he listeth; for if to obey be a good means to help us into the favour of our earthly Princes, it will much more help us in the favour of the King of Kings.

VVhat other properties follow?

Two other, which are, as it were, the branches and effects of the former. 1. That he is the Father of eternities. 2. The Prince of Peace.

Sith he is called the Father of eternities, is there not a confusion of persons?

In no wise, for it is a borrowed speech, signifying that he is the authour of eternity.

VVhat doe you here gather?

That where other Kingdomes alter, his is everlasting, Dan. 2. 44.

What doctrine is thereof to be gathered?

First, that the Kingdom of our Saviour Christ being perpetuall, he dasheth & crushes in peeces al other mighty Monarchies & Regiments that shall rise up against him; and therfore, that his Church & subjects generally, and every particular member need not to feare any power whatsoever.

Secondly, that whatsoever we have by nature or industry, is momentany, like unto the grasse that fadeth away; and whatsoever durable thing we have, we have it from Christ.

What is the second property arising out of the former?

That he is the Prince of peace; that is, the procurer, cause and ground of peace, that causeth his subjects to continue in peace and quietnesse.

Of what nature is this peace?

It is spirituall, Rom. 5. 1. Eph. 2. 14, 15, 16, 17,

1. When we have peace with God.

2. When we have peace in our Consciences.

3. When there is peace between men and men, which ariseth out of both the former.

Where should this peace be established?

Upon the throne of David: that is, in the Church of God.

What is the cause of all this?

The love and zeal of God, breaking thorough all lets, either inward, from our selves and our own sins; or outward, from the enmity of the Devill and the world, Esa. 9. 7.

What fruit receive we by the Kingly office of our Saviour Christ?

By it all the treasures brought in by his Priestly and Propheticall office, are dealt to us continually. For, from it all the means of applying and making effectuall unto us Christ and all his benefits doe come; yea, without it all the actions of his other offices are to us void, fruitlesse, and of none effect.

What comfort have we by this?

Hereby we are assured, that by his Kingly power we shall finally overcome the flesh, the world, the devill, death and hell.

To whom will this blessed King communicate the means of salvation?

He offereth them to many, and they are sufficient to save all mankind; p. 183but all shall not be saved thereby, because by faith they will not receive them, Matth. 20. 16. Joh. 1. 11. 1 Joh. 2. 2.

Are not the Faithfull in some sort also made partakers of this honor of his Kingdome?

Yes verily: For they are made Kings to rule and subdue their stirring and rebellious affections, and to tread Satan under their feet, Rom. 6. 12. 16. 20. Rev. 1. 6. 5. 10.

You have spoken of the two natures,Of Christs Humiliation. and three offices of our Saviour: Shew now in what state did Christ God and man perform this three-fold office.

In a two-fold estate: 1. Of abasement and humiliation, Phi. 2. 7, 8.

2. Of advancement and exaltation, Ph. 2. 9. Col. 2. 15. Eph. 1. 20, 21.

In the former he abased himself by his sufferings for sin; whereof we have heard largely in the declaration of his Priesthood:

In the latter he obtained a most glorious victory, and triumphed over sin, thereby fulfilling his Priesthood, and making way to his Kingdome.

What was his estate of Humiliation?

It was the base condition of a servant, whereto he humbled himself from his Conception to his Crosse, and so untill the time of his resurrection, Phil. 2. 7, 8.

Wherein did this base estate of the Son of God consist?

In his Conception, Gestation, and Birth, and in his Life diversly; as in his Poverty, Hunger, Thirst, Wearinesse and other Humiliations even unto death, of which heretofore hath been spoken.

What learn you from this, that Christ first suffered many things before he could enter into his Glory? Luk. 24. 26. 46.

That the way to reign with Christ, is first to suffer with him, and such as bear the Crosse constantly, shall wear the Crown eternally, Rom. 8. 17, 18. 2 Tim. 2. 12. 4. 8. James 1. 12.

What is his estate of Exaltation?Of Christs Exaltation.

His glorious condition, Phil. 2. 9. Heb. 2. 9. beginning at the instant of his Resurrection, Acts 2. 24, 31, 36. and comprehending his Ascension, Eph. 4. 8. Acts 2. 34. Heb. 9. 24, 25. Sitting at the right hand of God his Father, Psal. 110. 1, 2, 5, 6. Mark 16. 9. 1 Pet. 3. 22. and the second comming in glory to judge the world, Mat. 25. 31.

What is the first degree of this estate?

His glorious Resurrection;Of the Resurrection of Christ. for after he had in his manhood suffered for us, he did in the third day rise again by his own power from the dead, Eph. 1. 19. Luc. 24. 7. 1 Cor. 15. 4.

What it needfull that Christ being dead should rise again?

Yes; it was for his own glory and our good, Acts 2. 24. 1 Cor. 15. 21, 22.

How for his glory?

That being formerly abased as a servant, and crucified as a sinner, he might thus be declared to be the Son of God, and exalted to be a Prince and a Saviour, Phil. 2. 7. Luc. 23. 33. Esay 53. 12. Rom. 1. 4. Act. 5. 30, 31.

How for our good?

That having paid the price of our redemption by his death, we p. 184might have good assurance of our full Justification by his life, 1 Pet. 1. 19. Acts 20. 28. Rom. 4. 23. 1 Cor. 15. 17.

What speciall comfort ariseth from this, that the Lord of life is risen from death?

1. It assureth me that his righteousnesse shall be imputed unto me for my perfect Justification, that he that had the power of death is destroyed, Heb. 2. 14. his works dissolved, 1 Joh. 3. 8. and that all our misery is swallowed up in Christs victory, 1 Cor. 15. 54.

2. It comforteth me, because it doth from day to day raise me up to righteousnesse and newnesse of life in this present world.

3. It ministreth unto me a comfortable hope, that I shall rise again in the last day from bodily death.

What fruits then are we to shew from the vertue of his resurrection?Phil. 3. 10.Phil 3:10

We are to stand up from the dead, to awake to righteousnesse, to live unto God, and dying in him or for him, to look for life again from him, Eph. 5. 14. 1 Cor. 15. 34. Rom. 6. 4. 11. Phil. 3. 20. 1 Thes. 4. 14. 1 Cor. 15. 22. Col. 3. 4.

Why is Christ said to raise himself?

To let us know that as he had power to lay down his life, so he had also to take it up again, Joh. 10. 18.

What gather you hence?

That being Lord both of quick and dead, he can and will both quicken our souls here to the life of grace, and raise our bodies hereafter to the life of glory, Rom. 14. 9. John 5. 21. Phil. 3. 21.

Why did he rise the third day?

Because the bands of death could no longer hold him, this being the time that he had appointed, and the day that best served for his glorious resurrection, Act. 2. 24. Mat. 20. 17. & 12. 40.

Why did he not rise before the third day?

Lest rising so presently upon his death, his enemies might take occasion of cavill, that he was not dead, Mat. 27. 63, 64. & 28. 13, 14.

And why would he not put it off untill the fourth day?

Lest the faith of his Disciples should have been weakned, and their hearts too much cast down and discouraged, Mat. 28. 1. Luc. 24. 21.

What gather you hence?

That as the Lord setteth down the tearm of our durance, so doth he chuse the fittest time of our deliverance, Rev. 2. 10. Mat. 12. 40. Dan. 11. 35. Hosea 6. 2.

What is the second degree of his Exaltation?Of Christs Ascension.

His Ascension, Mark 16. 19. Ephes. 4. 8, 9. For we beleeve that Christ in his humane nature (the Apostles looking on) ascended into heaven.

What assurance have you of Christs Ascension?

The evidence of the Word, the testimony of heavenly Angels and holy men, Luc. 24. 51. Acts 1. 9.

Wherefore did Christ ascend into heaven?

Because he had finished his Fathers work on earth, Joh. 17. 3, 4, 5. and that being exalted in our nature,Heb. 10. 20.Heb 10:20 he might consecrate a way, prepare a place, Joh. 14. 2, 3. and appear in the presence of God to make intercession for us, Heb. 4. 29. & 9. 24.

p. 185VVhat benefits did he bestow upon his Church at his Ascension?

He triumphed over his enemies, gave gifts to his friends, and taking with him a pledge of our flesh, he sent and left with us the earnest of his Spirit, Eph. 4. 8. Heb. 10. 12. 20. 2 Cor. 5. 5. Acts 2. 33.

VVhat comfort doth hence arise to Gods children?

1. That our head being gone before, we his members shall follow after; Christ having prepared a place for us in heaven, which now we feel by faith, and hereafter shall fully enjoy, Eph. 1. 22, 23. 1 Cor. 15. 49. Joh. 14. 3. & 13. 23, 24.

2. That having such a friend in heaven we need not fear any foes on earth, nor fiends in hell, Heb. 7. 25. Phil. 1. 28. Rom. 16. 20. Acts 20. 24. Rev. 2. 10.

What fruits are we to shew in our lives from the vertue of his Ascension, in our hearts?

1. To have our conversation in heaven whilest we be on earth, placing our hearts where our head is, Col. 3. 1, 2. Phil. 1. 23 & 3. 20.

2. To look for the presence of Christ by faith, not by sight, in spirituall, not in carnall things, Mat. 28. 20. 2 Cor. 5. 7. Joh. 6. 63.

What is the third degree of his Exaltation?Of the third degree of Christs Exaltation.

That he sitteth at the right hand of God, the Father Almighty, Mar. 11. 19. Eph. 1 20, 21, 22.

What is meant by this?His sitting at the right hand of God.

That Christ in our nature is worthily advanced by the Father to the height of all Majesty, Dominion, and Glory, having authority to rule all things in heaven and in earth, Eph. 4. 10. Heb. 1. 3, 4, 5. & 8. 13. Mat. 28. 18.

How may this appear?

Because he is hereby exalted to be the Kings of Saints, Rev. 15. 3. the Judge of sinners, Act. 17. 31. the Prince of our salvation, Act. 5. 31. and the high Priest of our profession, Heb. 8. 1.

What comfort ariseth hence to all true Beleevers?

That 1. as our King he will govern us, Heb. 1. 8, 9. Luc. 1. 33. and that from him we shall receive all things needfull for us under his gracious government.

2. As our Judge he will avenge us, Rev. 6. 10. & 16. 5, 6. and as our Prince defend us, Dan. 12. 1. subduing all our enemies by his power, treading them under our feet.

3. As our Priest he will plead our cause and pray for us, Heb. 7. 25. Rom. 8. 34.

Why is he said in the Creed to sit at the right hand of God, the Father Almighty?

That we may know he enjoyeth both the favour and power of God in full measure; the Father having committed all Judgement to the Son, Heb 1. 13. Mat. 28. 18. Joh. 5. 22.

What duties are here required?

To honour the Son as we do the Father, to cast our Crowns at his feet, stoop to his Scepter, live by his Laws; so to follow him here, that we may sit with him in his throne hereafter, Joh. 5. 23. Rev. 4. 10. Psal. 2. 10. Jam. 4. 12. Rev. 3. 21.

p. 186Doth he not now thus reign for the raising of his friends, and the ruine of his enemies?

Yes; he doth graciously by his Word and Works, Heb. 1. 8. Rom. 10. 15, 16. But he shall more gloriously when he commeth again to judge the quick and the dead, 2 Thess. 1. 10. Rom. 14. 9.

Having thus declared that which concerneth the Mediatour of the New Testament;The state of the godly in Christ. what are you now to consider in the condition of the rest of mankind which hold by him?

Two things: 1. The participation of the grace of Christ, and the benefits of the Gospel. 2. The means which God hath ordained for the offering and effecting of the same.

To whom doth God reveal and apply the Covenant of Grace?

Not to the world, but to his Church called out of the world, John 14. 22. & 17. 9. Mat. 11. 25. 1 Cor. 2. 8. &c. that is, not to the reprobate, appointed from everlasting to be vessels of wrath, but to the Elect and chosen; For howsoever the light is come into the world, yet most men rather love darknesse then light, Joh. 1. 5. And though the proclamation of Grace be generall, 1 Tim. 2. 4. yet most men refuse or neglect Gods goodnesse by reason of the naughtinesse of their hearts; neither are any saved but such as God draweth to imbrace his mercy, and casteth as it were into a new mould, Joh. 6. 44.

It would seem by this, that the most part of the world be in no better estate then the Devill himself.

Most men questionlesse abide without recovery in the state of sin and death, 1 Joh. 5. 19. because the Lord doth not grant unto them the benefit of Redemption,Mat. 13. 15.Matt 13:15 and grace of Faith and Repentance unto life,Acts 14. 16. & 17. 30.Acts 14:16Acts 17:30 but suffers them to run on in sin deservedly unto condemnation.

How doth God suffer them to run into Condemnation?

In a divers manner; some Reprobates dying infants, other of riper years, of which last sort some are not called, others called.

How doth God deal with Reprobates dying infants?

Being once conceived, they are in the state of death, Rom. 5. 14. by reason of the sin of Adam imputed, and of originall corruption cleaving to their nature, wherein also dying they perish; as for instance, the children of Heathen Parents; for touching the children of Christians we are taught to accompt them holy, 2 Cor. 7. 14.

How doth God deal with those of riper years uncalled?

Being naturally possessed with ignorance and vanity, Eph. 4. 18, 19. he giveth them up to their own lusts to commit sin without remorse, with greedinesse in a reprobate mind, Rom. 1. 26. 28. untill the measure of sin being fulfilled, they are cut off, Gen. 15. 16. Ps. 69. 27.

How doth God deal with such Reprobates as are called?

He vouchsafeth them outward means of salvation, Heb. 4. 1, 2. 1 Cor. 10. 1, 2. &c. giving farther to some of them some illumination, Heb. 6. 4, 5. A temporary faith, Acts 8. 13. some outward holinesse and tast of heaven, whom he yet suffereth to fall away, and the means of grace to become a favour of death unto them, 2 Cor. 2. 16. yea some of these doe fall even to the sin unpardonable, Heb. 6. 6.

So much of the company of the Reprobates, which are not made partakers p. 187of the benefit of Redemption;Of the Church of Christ. what is the Church of Christ, which enjoyeth this great benefit?

A company of men and women called out of the world to believe and live in Christ, and indued accordingly with spirituall graces for the service of God, Gal. 3. 26, 27, 28. John 1. 12. 17. 14, 16. Eph. 2. 10. 1 Tim. 3. 15. Tit. 2. 14. or rather the whole number of Gods elect, which are admitted into fellowship with Christ Jesus:Eph. 1. 1. 5. 23.Eph 1:1Eph 1:5Eph 1:23 for all these being taken together,Col. 1. 21. 27.Col 1:21Col 1:27 are called the Church; that is, Gods assembly, or congregation, which in the Scripture is likened to the Spouse of Christ, Cant. 4. 9. Eph. 5. 32. 25. which in the Creed we professe to believe under the title of The holy catholick Church, Heb. 12. 22, 23. Eph. 5. 27.

Doe you beleeve in the Catholick Church?Catholick Church.

No, I believe that God hath a certain number of his chosen children which he doth call and gather to himself, that Christ hath such a flock selected out of all nations ages, and conditions of men, Eph. 5. 23. Ioh. 10. 16. Gal. 3. 28. Rev. 7. 9. 17. and that my selfam one of that company, and a sheep of that fold.

Why say you that you beleeve that there is a Catholick Church?

Because that the Church of God cannot be alwayes seen with the eyes of man.

Why is this Church called holy?

Because she hath washed her robes in the blood of the Lamb, and being sanctified and cleansed with the washing of water by the word, is presented and accepted as holy before God, Rev. 7. 14. Eph. 5. 26 27. Col. 1. 21, 22. for though the Church on earth be in it selfe sinfull, yet in Christ the head it is holy, and in the life to come shall be brought to perfection of holinesse.

What learn you hence?

That if ever we will have the Church for our Mother,Gal. 4. 26.Gal 4:26 or God for our Father;1 Pet. 1. 13. 14, 15, 16, 17.1 Pet 1:131 Pet 1:141 Pet 1:151 Pet 1:161 Pet 1:17 we must labour to be holy, as he is holy.

What is meant here by catholick Church?Lev. 20. 7.Lev 20:7

The whole universall company of the elect that ever were, are, or ever shall be gathered together in one body; knit together in one Faith, under one Head Christ Jesus; Eph. 4. 4, 5, 6. 12. 13. Col. 2. 19. Eph. 1. 22, 23. For God in all places, and of all sorts of men had from the beginning, hath now, and ever will have an holy Church; that is, Gods whole or universall Assembly, because it comprehendeth the whole multitude of all those that have, doe, or ever shall believe unto the worlds end.

Doe all those make one body?

The whole number of believers and Saints by calling make one body, the Head whereof is Christ Jesus, Eph. 1. 10. 22, 23. Col. 1. 18. 24. Having under him no other Vicar; and so the Pope is not the Head of the Church, for neither property nor office of the head can agree unto him.

What is the property of the Head?The property and office of the head of the Church.

To be highest, and therefore there can be but one, even Christ.

What is the office of the Head?

First, to prescribe lawes to his Church, which should bind mens consciences to the obedience of the same, and of such law-givers p. 188there is but one, James 4. 12.

Secondly, to convey the powers of life and motion into all the members, by bestowing spirituall life and grace upon them. For the naturall members take spirit and sense from the head, so the Church hath all her spirituall life and feeling from Christ, who is only able (and no creature beside) to quicken and give life.

Thirdly, to be the Saviour of the body. Eph. 5. 23. But Christ Jesus only is the Saviour of the Church, whom by this title of the head of the Church, Paul lifteth up above all Angels, Archangels, Principalities, and Powers. And therefore if the Pope were the successour of Peter and Paul, yet should he not therfore be the head of the Church, which agreeth to no simple creature, in heaven or under heaven.

So much of the Head; where be the members of this holy Catholick Church?

Part are already in heaven triumphant, part as yet militant here upon earth.

VVhat call you the Church triumphant?The triumphant Church.

The blessed company of those that have entred into their Masters joy, Heb. 12. 23. Rev. 7. 14. 16. waiting for the fulfilling of the number of their fellow-members, and their own consummation in perfect blisse, Rev. 6. 7.

VVhy is it called Triumphant?

Because the Saints deceased have made an end of their pilgrimage, and labours here on earth, and triumph over their enemies, the world, death and damnation.

Are the Angels of the Church triumphant?

No; First, because they were never of the Church militant. Secondly, because they were not redeemed, nor received benefit by the death of Christ; and therefore it is said, that He took not on him the nature of Angels, but the seed of Abraham, Heb. 2. 16.

VVhat is the speciall duty which the Church triumphant in heaven doth perform?

Praise and thanksgiving to God.

VVhat is the Church militant?The Church militant.

It is the society of those that being scattered through all the corners of the world, are by one faith in Christ conjoyned to him, and fight under his banner against their Enemies, the World, the Flesh, and the devill; continuing in the service and warfare of their Lord, and expecting in due time also to be crowned with victory and triumph in glory with him, Rev. 1. 9. 12. 11. 2 Tim. 4. 7, 8.

Who are the true members of the Church militant on earth?

Those alone who as living members of the mysticall body, Eph. 1. 22, 23. Col. 1. 18. are by the Spirit and Faith secretly and inseparably conjoyned unto Christ their head. Col. 3. 3. Psalm. 83. 3. In which respect the true militant Church is both visible, Mat. 16. 18. and invisible, Rom. 2. 29. 1 Pet. 3. 4. the elect being not to be discerned from the reprobates till the last day.

But are none to be accompted members of this Church, but such as are so inseparably united unto Christ? doubtlesse many live in the p. 189Church who are not thus united unto him, and shall never come to salvation by him?

Truly and properly none are of the Church, saving only they which truly beleeve and yeeld obedience, 1 John 2. 19. all which are also saved; howbeit God useth outward meanes with the inward for the gathering of his Saints, and calleth them as well to outward profession among themselves, as to inward fellowship with his Sonne, Act. 2. 42. Cant. 1. 7. whereby the Church becommeth visible. Hence it commeth, that so many as partaking the outward means, doe joyn with these in league of visible profession, Act. 8. 13. are therefore in humane judgment accompted members of the true Church, and Saints by calling; 1 Cor. 1. 2. untill the Lord, who only knoweth who are his, doe make known the contrary, as we are taught in the Parable of the tares, the draw-net, &c. Mat. 13. 24. 47. Thus many live in the Church as it is visible and outward, which are partakers onelyonly outwardly of grace; and such are not fully of the Church that have entred in but one step, Cant. 4. 7. Eph. 5. 27. 1 John 2. 19. That a man may be fully of the Church, it is not sufficient, that he professe Christ with his mouth; but it is further required, that he believe in him in heart; These doe the one, but not the other; or if they believe in heart, they believe not fully: For they may generally believe indeed that Christ is the Saviour of mankind, but they know not whether themselves have part in him; yea, by their works they disclaim any interest in him.

VVhat say you then of such?

They are partakers of all good of the outward or imperfect Church, and therefore their children also are baptized and admitted as members of Christs Church. These are like evill citizens (as indeed the Church is Gods city) who are in truth but citizens in profession and name only; For they as yet want the chiefest point, which onelyonly maketh a man to deserve the true name of a citizen; which is to use the place aright. And therefore have no part in those rewards that are proposed for good, and perfect citizens; though they enjoy what outwardly belongeth to the city.

Are we then to acknowledge one Church, or many?

One alone, as there is but one Lord, one Spirit, one Baptisme, one Faith; Eph. 4. 4. Cant. 6. 8. Gal. 3. 28. Howsoever (as hath been said) there is a begun, and a perfect Church; For the Church of God is one in respect of that inward nature of it, having one Head, one Spirit, and one finall state: But outwardly there be as many Churches, as there be congregations of Believers knit together by speciall bond of order, for the religious expressing of that inward nature. Rom. 1. 11. Yet, though there be many visible Churches, there is but one Catholick and Universall Church, of which not one shall be lost, and out of which not one shall be saved. Acts 2. 47. Ephes. 5. 23. John 17. 12. 20.

VVhat gather you hence?

That the Church of Rome is not the Catholick Church, because it is particular, not universall; and because out of it many have been p. 190saved, and in it some shall be damned, Rev. 18. 4. 19. 20. 2 Th. 2. 11, 12.

What are the speciall prerogatives whereof all Gods children,Prerogatives of the members of the Catholick Church. the true members of the Catholick Church, are made partakers? Joh. 1. 12.

In the Creed there are some principall notes rehearsed.

1. The Communion of Saints, Heb. 12. 22, 23. Eph. 2. 19.

2. The forgivenesse of sins, Rom. 8. 33.

3. The Resurrection of the body, 1 Cor. 15. 52. Act. 24. 15.

4. Life everlasting, Rom 6. 23.

There are four also recorded by the Apostle Paul in that golden sentence, 1 Cor. 1. 30. Ye are of him in Christ Jesus, who of God is made unto us, Wisdom and Righteousnes, Sanctification, and Redemption.

VVhy is Wisdome here set down by the Apostle as necessary to our salvation?

Because it was necessary that having absolutely lost all godly and saving wisdom wherein we were first created, that it should be againe repaired ere we could be partakers of life eternall.

Why? have we no true wisdome naturally able to bring us unto it?

No verily: for although we have wisdome naturally ingraffed in us to provide for this present life, and sufficient to bring us to condemnation in the life to come; yet we have not one grain of saving wisdom able to save us, or to make us step one foot forward unto eternall life.

Where is this wisdom to be found?

In the word of God.

How come we to it?

By Christ; for God dwelleth in light which no man hath approached unto, 1 Tim 6. 16. only the Sonne which was in the bosome of his Father he hath revealed him, Joh. 1. 18.

What doth the Apostle mean by Righteousnesse?

As by the chief part thereof, our whole justification, which consisteth of the remission of our sins, and the imputation of Christs righteousnesse.

How doe you prove this righteousnesse here, to be meant of the righteousnesse that is in Christ?

Because he speaketh afterward of sanctification, which is the righteousnesse within us.

What is Sanctification?VVhat Sanctification is.

It is freedome from the tyranny of sin into the liberty of righteousnesse, begun here, and increased dayly, untill it be fully perfected in the life to come, Rom. 6. 14. Psal. 19. 14.

VVhat is Redemption?VVhat Redemption is.

It is the happy estate that the childrē of God shal have in the last day.

VVhat is the ground of all these spirituall blessings?

The whole work of our salvation must be ascribed to the grace of God alone.

VVhat is meant by the grace of God?

First and principally, that free favour with God doth bear towards us:

2. Those gifts and helps that are in us, arising from that fountain.

Is man idle in this work of grace?

Man also worketh with Gods grace, but first he receiveth from God p. 191not only the power to work, but also the will and the deed it selfe, Phil. 2. 13.

Is this work of God only an offering of good things unto us?

God doth not only offer grace unto us, but causeth us effectually to receive it, and therefore is said not only to draw us, Cant. 1. 3. Joh. 6. 44. but also to create a new heart in us, whereby we follow him, Ps. 51. 10.

What profit hath every one of Gods elect in Christ the Mediatour,Of our Vnion and Communion with Christ. by the application of the covenant of grace?

Union and communion both with Christ himselfe and with his whole Church, whence ariseth the communion of Saints, whereby nothing else is understood, but that heavenly fellowship which all the faithfull have with Christ their head, & with the members of his body, all true Christians, the whole Church thus communicating with Christ and every member one with another, Heb. 3. 14. 12. 22. 23. Eph. 2. 19, 20. 4. 12. 1 John 1. 3.

What are the bands of this fellowship, and who is the author of it?

The Spirit knits the body to the head by faith, and the members one unto another by love. 1 Cor. 12. 11. 27. Col. 3. 14. 1 Cor. 6. 17.

What comfort have we by this?

1. That we are justified by that faith whereby Adam and Abraham were justified, which is tyed to no time or place, and excludeth no person.

2. That we are made partakers of Christ and all his merits by faith, and of all the blessings of the Church by love.

What are the speciall comforts of this communion with Christ?

That wee are sure to have all graces and all good things from him, and that both our persons are beloved, and our services accepted in him and for him; John 1. 16. 17. 1 Cor. 1. 30. Eph. 2. 4, 5, 13. 1 Pet. 2. 5.

And what especiall comforts doe arise out of our communion with Christians?Communion of Saints.

That we have a portion in their prayers,Rom. 12. 13.Rom 12:13 Act. 1. 2. 15. a share in their comforts,1 Ioh. 1. 17.1 John 1:17 Rom. 12. 15. a room in their hearts, 2 Thess. 1. 3. mutually bearing infirmities, Gal. 6. 1, 2. furthering duties, Heb. 10. 24. and relieving necessities.

What duty doth this communion of Saints require of us? Eph. 4. 3.

To renounce all fellowship with sin and sinners, 2 Cor. 6. 17 to edifie one another in faith and love, Iude 5. 20. to delight in the society of the Saints, Ps. 16. 3. and to keep the unity of the Spirit in the bond of peace.Eph. 4. 3.Eph 4:3

Why are all Beleevers called Saints?

Because they are partakers of Christs holinesse, dayly growing and increasing in the same; and to let us know that none shall ever bee Saints in heaven, but such as are first Saints on earth. Heb. 12. 10. 2 Pet. 1. 14. 2 Cor. 7. 1. 2 Thess. 1. 10.

Forasmuch as the point of our union and communion with Christ, is of great importance, and the very foundation of allour comfort, it is more largely to be stood upon; First therefore shew how the elect are united to Christ his person.

They are incorporated and made members of the mysticall body, p. 192whereof Christ is head, Eph. 5. 30. which the Scripture figureth, as by other resemblances, so especially under the similitude of marriage, Eph. 5. 2. and the whole book of the Canticles.

How may we conceive of this our marriage with Christ?

We are to conceive therein as in outward marriage, first, the consent of parents and parties, secondly, the manner of conjunction.

What consent of parents is there in this marriage?

Only Gods donation, who being the alone parent of both parties, as in the marriage of the first Adam, Gen. 2. 22. giveth first Christ to us as a Saviour, John 3. 16. 17. 6. Secondly, us to Christ as a people to be savedby him, Heb. 2. 13.

What consent of parties is there?

First, Christ consenteth to take us for his own spouse, which hee witnesseth especially by taking our flesh upon him, Heb. 2. 14. that he might be our Emmanuel, God with us; Mat. 1. 23.

Secondly, we being drawn of God, John 6. 44. and prepared by the freeing of the Bridegroom, 2 Cor. 11. 2. doe consent to take Christ as our Lord and Husband, Cant. 7. 10. as we professe by taking his name, Esa. 44. 5. and yoake, Math. 11. 29. upon us.

What is the manner of this our Conjunction?

Mysticall, that is to say, reall in respect of the things conjoyned, our very nature, body, and soule, being coupled to the body and soule of Christ, so that we are members of his body, of his flesh, of his bones; Eph. 5. 30. thereby also to the divine nature, 2 Pet. 1. 4. Yet not corporall, but spirituall, in regard of the meanes whereby this conjunction is wrought.

What be the meanes of the spirituall conjunction?

On Christs part, his only Spirit, 1 John 4. 15. Rom. 8. 9. given by him to every member of his body in the very moment of Regeneration, Gal. 4. 6. 1 John 3. 24. 4. 13. as the soule of spirituall life, and fountaine of supernaturall grace, Gal. 5. 25. 1 Cor. 15. 45. in which respect he that is joyned to the Lord, is said to be one Spirit, 1 Cor. 6. 17.

What is the Spirit of Christ?

The Holy Ghost truly residing, 1 Cor. 3. 16. and powerfully working in all those that are Christs, Rom. 5. 5. derived unto them from him, Rom. 8. 2. and knitting them inseparably unto him, 1 Cor. 12. 13. Eph. 2. 18. 4. 4.

Is the holy Ghost given to none but such as are thus joyned to Christ?

The Holy Ghost is considered three wayes: first, as the Authour of all excellence, even in common gifts of nature and reason; as strength and courage, Judg. 14. 6. Arts and Sciences, Exod. 31. 31. Policy and government, 1 Sam. 11. 6. &c. in which sense he is given to many which never heard of Christ. Secondly, as the Authour of spirituall gifts, 1 Cor. 1. 4. so called, because being sanctified they are means of edification; As the power of working Miracles, Healing, Languages, &c. yea a tast of the heavenly gift, and of the good word of God, and of the powers of the world to come, Heb. 6. 4, 5. in which sense he is given to sundry reprobates that are called, as hath been p. 193shewed. Thirdly, as the Authour of the perpetuall, effectuall, and virtuall influence of saving grace from Christ the head to every true member of his body, John 6. 51. 57. 63. in which sense the world cannot receive or know him, John 14. 17. but he is bestowed on the elect only, 1 Pet. 1. 2. and those truly regenerated and converted to the Lord.

But on our part what meanes is there of this conjunction?

OnelyOnly faith, which yet is not of our selves, but the gift of God; Eph. 2. 8. and of all other, the first and more generall effect and instrument of the Spirit of Christ, 2 Cor. 4. 13. Gal. 5. 5. disposing and enabling us so to embrace and cleave unto him, Eph. 3. 16. 17. as first to receive from God by him, whatsoever benefits and graces; Rom. 5. 2. Secondly, to returne to God in him all holy and thankfull obedience, Cor. 2. 7. Gal. 5. 6.

Is faith absolutely required in every one that is united unto Christ?

It is absolutely required of all those that are of discretion and capacity, but in those that are not capable of knowledge (without which there can be no faith; as some naturally fooles and infants, which are within the covenant) we are not to proceed farther then Gods election, and the secret operation of his Spirit, Act. 2. 39. 1 Cor. 7. 14. 12. 13.

So much of our union with Christs person: what is our communion with him?

It is our participation with him in the benefits flowing from his severall offices, whereby he is made to us of God, wisdome, righteousnesse, sanctification, and redemption. 1 Cor. 1. 30. So we also by him after a sort become Prophets, Acts 2. 17, 18. Priests and Kings, 1 Pet. 2. 9. Rev. 5. 10. as in the unfolding of the severall functions of our Saviour Christ, hath been more fully declared: for being made one with him, we are thereby possessed of all things that are his, Rev. 2. 28. Col. 2. 10. as the wife of the wealth of her husband, the branch of the sap of the root, John 15. 5. and the members of sense and motion from the head, Eph. 4. 15, 16. in which regard the whole Church is also called Christ, 1 Cor. 12. 12. Gal. 3. 16. and the severall members Christians, Acts 11. 26.

What are the main benefits which Christians receive by their communion with Christ?The benefit of our Communion with Christ.

Justification and glorification, Rom. 8. 30. By the one whereof we have our persons accepted,Justification. and new relations between God and us established; Glorification.By the other, our nature reformed, and new obedience infused: which latter is but begun in this life, and is called Sanctification, and perfected in the life to come; which most usually hath the terme of Glorification, of which in its proper place.

VVhat is Justification?Of Justification, and first what Justificaon is.

Justification is the sentence of God, whereby he of his grace for the righteousnesse of his Son, by him imputed unto us, and through faith apprehended by us, doth free us from sin and death, and account us righteous unto life. Rom. 8. 30. 33, 34. 1 Cor. 1. 30. Phil. 3. 9. For hereby we both have a deliverance from the guilt and punishment of all our sins, and being accompted righteous in the sight of God by the p. 194righteousnesse of our Saviour Christ imputed unto us, are restored to a better righteousnesse then ever we had in Adam.

I perceive your Answer needs further explaining; first, why call you Justification a sentence?

That thereby we may be informed, that the word to justify doth not in this place signify to make just by infusing a perfect righteousnes into our natures; (that comes under the head of sanctification begun here in this life, which being finished, is Glorification in heaven▪ but here the word signifieth to pronounce just, to quit and discharge from guilt and punishment; and so it is a judiciall sentence opposed to condemnation. Rom. 8. 34, 35. Who shall lay any thing (saith Paul) to the charge of Gods elect? It is God that justifieth, who shall condemn? Now as to condemn is not the putting any evill into the nature of the party condemned, but the pronouncing of his person guilty, and the binding him over unto punishment: so justifying is the Judges pronouncing the Law to be satisfied, and the man discharged and quitted from guilt and judgement. Thus God imputing the righteousnesse of Christ to a sinner, doth not account his sins unto him, but interests him in a state of as full and perfect freedom and acceptance, as if he had never sinned, or had himselfe fully satisfied. For though there is a power purging the corruption of sin, which followeth upon justification, yet it is carefully to be distinguished from it, as we shall further shew hereafter.

This for the name of Justification, but now for the thing it selfe; what is the matter first of our justification?

The matter of justification, or that righteousnesse whereby a sinner stands justified in Gods sight, is not any righteousnesse inherent in his own person and performed by him, but a perfect righteousnesse inherent in Christ and performed for him.

What righteousnesse of Christ is it whereby a sinner is justified?

Not the essentiall righteousnesse of his divine nature, but,

First, the absolute integrity of our humane nature, which in him our head was without guile. Heb. 7. 6.

Secondly, the perfect obedience which in that humane nature of ours he performed unto the whole law of God, both by doing whatsoever was required of us, Mat. 3. 15. and by suffering whatsoever was deserved by our sins, 1 Pet. 2. 24. for he was made sin and a curse for us, that we might be made the righteousnesse of God in him.

What is the forme or being cause of our justification, and that which makes this righteousnesse so really ours, that it doth justifie us?

The gracious imputation of God the Father, accounting his Sons righteousnesse unto the sinner, and by that accounting, making it his to all effects, as if he himselfe had performed it.

But how can Christs righteousnesse be accompted ours? is it not as absurd to say that we are justified by Christs righteousnesse, as that a man should be wise with the wisdom of another, or live and be in health by the life and health of another?

No doubtlesse, because this righteousnesse is in Christ, not as in a person severed from us, but as in the head of the Church, the second Adam; from whom therefore it is communicated unto all who being p. 195united as members unto him doe lay claim thereunto, and apply it unto themselves, Rom. 5. 19. Rom. 10. 4. For if the sin of Adam were of force to condemn us all, because we were in his loynes, he being the head of our common nature; why then should it seem strange that the righteousnesse of our Saviour Christ both God and man, should be availeable to justifie those that are interessed in him, especially considering that we have a more strict conjunction in the Spirit with him, then ever we had in nature with Adam? And though it be not fit to measure heavenly things by the yard of reason, yet it is not unreasonable that a man owing a thousand pound, and not being able to pay it, his creditor may be satisfied by one of his friends.

If Christ have paid our debt, how are we then freely justified by grace?

It is of grace that Christ is given unto us, and also that his righteousnesse apprehended by faith is accounted ours; It is true that the justification of a sinner, considering the case as it is between the Father and Christ, no man dare call it free; no, the price of our Redemption was the deepest purchase that the world ever heard of; but what ever it cost Christ, it cost us nothing: and so to us it is freely of grace from Christ, yea and to us it is freely grace from God the Father too; not because he acquits us without a full satisfaction to his Justice, or accepts that for perfect righteousnesse which is not perfect righteousnes; but because he receives full satisfaction from the hands of a surety, and that surety being his own Son; when as he might have challenged the uttermost farthing at our hands, which were the principals; and then there had been no possibility for us to have been delivered.

What gather you from this doctrine of Justification by Christs righteousnesse?Vses arising from the doctrine of Justification.

1. To condemn the proud opinion of Papists, who seek Justification by their owne workes and righteousnesse inherent in themselves; whereas though being accepted, we must in thankfulnesse doe all we can for God, yet when all is done, we must acknowledge our selves unprofitable servants: the onelyonly matter of our joy and triumph both in life and death, must be the imputation of Christs righteousnes; not our persons, nor the best actions of the holiest men dare appeare in Gods presence, but in his name and merit (who consecrates all) the Lords Jesus.

2. We may here take notice, that there is no comfort to a Christian soule like that which floweth from this Well of salvation, this sweet doctrine of Justification. 1. Here we have assurance of the sufficiencie of our Redemption: that soule must be throughly acquited that is stated in such a righteousnesse, that debt must be fully discharged that hath such a price laid down for it; our sinnes though never so great, cannot weigh down his righteousnesse and merit, Rom. 8. 33. and God having accepted his Sons righteousnes for us, will not hold us any longer trespassers, but he disables his own Justice from making any further demand. 2. Hence there is nothing comes upon the Saints from Gods revenging Justice, but all our corrections are medicinall from Gods Fatherly love; to purge out that sin out of our nature, which he hath p. 196already pardoned to our persons. 3. Lastly, this doctrine may be great comfort to weak Christians in the midst of their troublesome imperfections, and sense of their weak measures of Sanctification; To consider that the righteousnesse that is inherent in themselves, is not the matter of their Justification, or that which must appear before Gods presence to be pleaded: the righteousnesse of Christ is compleat and perfect; that is our main joy and crown of rejoycing to be found in Christ, not having our own righteousnesse, but that which is in him, and made ours by Gods gracious account.

But how is this great benefit of Justification applyed unto us, and apprehended by us?

This is done on our part by faith alone,Of Faith. and that not considered as a vertue inherent in us, working by love; but only as an instrument or hand of the soule stretched forth to lay hold on the Lord our righteousnesse. Rom. 5. 1. & 10 10. Jer. 23. 6. So that faith justifieth onelyonly Relatively, in respect of the object which it fasteneth on; to wit, the righteousnesse of Christ by which we are justified: Faith being onelyonly the instrument to convey so great a benefit unto the soule, as the hand of the begger receives the Almes.

Forasmuch as it standeth us much in hand to know what this faith is,The various acceptions of Faith. whereby we have profit by Christs Redemption, declare how many wayes the word Faith is taken in the Scriptures.

Sometimes it is taken for true and faithfull dealing between man and man both in word and deed, called Fidelity or Faithfulnesse, (as Mat. 23. 23. Acts 2. 10. 1 Tim. 5. 12. 1 Pet. 5. 12.) but of that faith we are not here to speak. Sometimes it is taken for the faith (or fidelity) of God towards man, but that also is besides our purpose.

Here we are to intreat of mans faith towards God, and that word Faith is also taken two wayes.

1. For the object to be apprehended, or things to be beleeved, even the whole doctrine of faith, or points of Religion to be beleeved. (as Acts 6. 7. & 13. 8. Rom. 1. 5. & 3. 31. & 12. 3. 6. & 16. 26. Gal. 1. 22. & 3. 2. & 5. 23. 1 Tim. 1. 2. & 4. 1. Jude vers. 3.

2. For the action apprehending or beleeving the same, viz. that work of God in man whereby he giveth assent or credence to God in his word; yea, and applyeth that which any way concerneth him in particular, how otherwise generall soever it be, (as Rom. 10. 7. &c.) And this faith is set out by two names, Heb. 11. 1. The substance of things hoped for, and the evidence of things not seen; by the first meaning, that whereas God in his word hath made promise of things which are not presently enjoyed, but onelyonly hoped for; they being not in esse, but in posse: yet faith doth after a sort give them a present subsisting or being, as if they were in esse. By the second meaning, that whereas many of the promises are of things so farre out of the reach of man, that they are both invisible to the eye, and unreasonable or impossible to the sense or understanding of man; yet faith is the very evidence of them, and that which doth so demonstrate them unto us, that by it (as through a prospective glasse) we as clearly discern them, as if they were even at hand.